REPLY TO THE ADDRESS OF WELCOME AT PARAMAKUDI

Paramakudi was the first stopping-place after leaving Ramnad,
and there was a demonstration on a large scale, including the
presentation of the following address:

SREEMAT VIVEKANANDA SWAMI

We, the citizens of Paramakudi, respectfully beg to accord
your Holiness a most hearty welcome to this place after your successful
spiritual campaign of nearly four years in the Western world.

We share with our countrymen the feelings of joy and pride at
the philanthropy which prompted you to attend the Parliament of
Religions held at Chicago, and lay before the representatives of the
religious world the sacred but hidden treasures of our ancient land.
You have by your wide exposition of the sacred truths contained in the
Vedic literature disabused the enlightened minds of the West of the
prejudices entertained by them against our ancient faith, and convinced
them of its universality and adaptability for intellects of all shades
and in all ages.

The presence amongst us of your Western disciples is proof
positive that your religious teachings have not only been understood in
theory, but have also borne practical fruits. The magnetic influence of
your august person reminds us of our ancient holy Rishis whose
realisation of the Self by asceticism and self-control made them the
true guides and preceptors of the human race.

In conclusion, we most earnestly pray to the All-Merciful that
your Holiness may long be spared to continue to bless and spiritualist
the whole of mankind.

With best regards.

We beg to subscribe ourselves,

Your Holiness' most obedient and devoted
DISCIPLES and SERVANTS.

In the course of his reply the Swami said:

It is almost impossible to express my thanks for the kindness
and cordiality with which you have received me. But if I may be
permitted to say so, I will add that my love for my country, and
especially for my countrymen, will be the same whether they receive me
with the utmost cordiality or spurn me from the country. For in the
Git‚ Shri Krishna says — men should work for work's sake only, and love
for love's sake. The work that has been done by me in the Western world
has been very little; there is no one present here who could not have
done a hundred times more work in the West than has been done by me.
And I am anxiously waiting for the day when mighty minds will arise,
gigantic spiritual minds, who will be ready to go forth from India to
the ends of the world to teach spirituality and renunciation — those
ideas which have come from the forests of India and belong to Indian
soil alone.

There come periods in the history of the human race when, as
it were, whole nations are seized with a sort of world-weariness, when
they find that all their plans are slipping between their fingers, that
old institutions and systems are crumbling into dust, that their hopes
are all blighted and everything seems to be out of joint. Two attempts
have been made in the world to found social life: the one was upon
religion, and the other was upon social necessity. The one was founded
upon spirituality, the other upon materialism; the one upon
transcendentalism, the other upon realism. The one looks beyond the
horizon of this little material world and is bold enough to begin life
there, even apart from the other. The other, the second, is content to
take its stand on the things of the world and expects to find a firm
footing there. Curiously enough, it seems that at times the spiritual
side prevails, and then the materialistic side — in wave-like motions
following each other. In the same country there
will be different tides. At one time the full flood of materialistic
ideas prevails, and everything in this life — prosperity, the education
which procures more pleasures, more food — will become glorious at
first and then that will degrade and degenerate. Along with the
prosperity will rise to white heat all the inborn jealousies and
hatreds of the human race. Competition and merciless cruelty will be
the watchword of the day. To quote a very commonplace and not very
elegant English proverb, "Everyone for himself, and the devil take the
hindmost", becomes the motto of the day. Then people think that the
whole scheme of life is a failure. And the world would be destroyed had
not spirituality come to the rescue and lent a helping hand to the
sinking world. Then the world gets new hope and finds a new basis for a
new building, and another wave of spirituality comes, which in time
again declines. As a rule, spirituality brings a class of men who lay
exclusive claim to the special powers of the world. The immediate
effect of this is a reaction towards materialism, which opens the door
to scores of exclusive claims, until the time comes when not only all
the spiritual powers of the race, but all its material powers and
privileges are centred in the hands of a very few; and these few,
standing on the necks of the masses of the people, want to rule them.
Then society has to help itself, and materialism comes to the rescue.

If you look at India, our motherland, you will see that the
same thing is going on now. That you are here today to welcome one who
went to Europe to preach Vedanta would have been impossible had not the
materialism of Europe opened the way for it. Materialism has come to
the rescue of India in a certain sense by throwing open the doors of
life to everyone, by destroying the exclusive privileges of caste, by
opening up to discussion the inestimable treasures which were hidden
away in the hands of a very few who have even lost the use of them.
Half has been stolen and lost; and the other half which remains is in
the hands of men who, like dogs in the manger, do not eat themselves
and will not allow others to do so. On the other hand, the political
systems that we are struggling for in India have been in Europe for
ages, have been tried for centuries, and have been found wanting. One
after another, the institutions, systems, and everything connected with
political government have been condemned as useless; and Europe is
restless, does not know where to turn. The material tyranny is
tremendous. The wealth and power of a country are in the hands of a few
men who do not work but manipulate the work of millions of human
beings. By this power they can deluge the whole earth with blood.
Religion and all things are under their feet; they rule and stand
supreme. The Western world is governed by a handful of Shylocks. All
those things that you hear about — constitutional government, freedom,
liberty, and parliaments — are but jokes.

The West is groaning under the tyranny of the Shylocks, and
the East is groaning under the tyranny of the priests; each must keep
the other in check. Do not think that one alone is to help the world.
In this creation of the impartial Lord, He has made equal every
particle in the universe. The worst, most demoniacal man has some
virtues which the greatest saint has not; and the lowest worm may have
certain things which the highest man has not. The poor labourer, who
you think has so little enjoyment in life, has not your intellect,
cannot understand the Vedanta Philosophy and so forth; but compare your
body with his, and you will see, his body is not so sensitive to pain
as yours. If he gets severe cuts on his body, they heal up more quickly
than yours would. His life is in the senses, and he enjoys there. His
life also is one of equilibrium and balance. Whether on the ground of
materialism, or of intellect, or of spirituality,
the compensation that is given by the Lord to every one impartially is
exactly the same. Therefore we must not think that we are the saviours
of the world. We can teach the world, a good many things, and we can
learn a good many things from it too. We can teach the world only what
it is waiting for. The whole of Western civilisation will crumble to
pieces in the next fifty years if there is no spiritual foundation. It
is hopeless and perfectly useless to attempt to govern mankind with the
sword. You will find that the very centres from which such ideas as
government by force sprang up are the very first centres to degrade and
degenerate and crumble to pieces. Europe, the centre of the
manifestation of material energy, will crumble into dust within fifty
years if she is not mindful to change her position, to shift her ground
and make spirituality the basis of her life. And what will save Europe
is the religion of the Upanishads.

Apart from the different sects, philosophies, and scriptures,
there is one underlying doctrine — the belief in the soul of man, the
¬tman — common to all our sects: and that can change the whole tendency
of the world. With Hindus, Jains, and Buddhists, in fact everywhere in
India, there is the idea of a spiritual soul which is the receptacle of
all power. And you know full well that there is not one system of
philosophy in India which teaches you that you can get power or purity
or perfection from outside; but they all tell you that these are your
birthright, your nature. Impurity is a mere superimposition under which
your real nature has become hidden. But the real you
is already perfect, already strong. You do not require any assistance
to govern yourself; you are already self-restrained. The only
difference is in knowing it or not knowing it. Therefore the one
difficulty has been summed up in the word, Avidy‚. What makes the
difference between God and man, between the saint and the sinner? Only
ignorance. What is the
difference between the highest man and the lowest worm that crawls
under your feet? Ignorance. That makes all the difference. For inside
that little crawling worm is lodged infinite power, and knowledge, and
purity — the infinite divinity of God Himself. It is unmanifested; it
will have to be manifested.

This is the one great truth India has to teach to the world,
because it is nowhere else. This is spirituality, the science of the
soul. What makes a man stand up and work? Strength. Strength is
goodness, weakness is sin. If there is one word that you find coming
out like a bomb from the Upanishads, bursting like a bomb-shell upon
masses of ignorance, it is the word fearlessness. And the only religion
that ought to be taught is the religion of fearlessness.
Either in this world or in the world of religion, it is true that fear
is the sure cause of degradation and sin. It is fear that brings
misery, fear that brings death, fear that breeds evil. And what causes
fear? Ignorance of our own nature. Each of us is heir-apparent to the
Emperor of emperors; are of the substance of God Himself. Nay,
according to the Advaita, we are God Himself though we have forgotten
our own nature in thinking of ourselves as little men. We have fallen
from that nature and thus made differences — I am a little better than
you, or you than I, and so on. This idea of oneness is the great lesson
India has to give, and mark you, when this is understood, it changes
the whole aspect of things, because you look at the world through other
eyes than you have been doing before. And this world is no more a
battlefield where each soul is born to struggle with every other soul
and the strongest gets the victory and the weakest goes to death. It
becomes a playground where the Lord is playing like a child, and we are
His playmates, His fellow-workers. This is only a play, however
terrible, hideous, and dangerous it may appear. We have mistaken its
aspect. When we have known the
nature of the soul, hope comes to the weakest, to the most degraded, to
the most miserable sinner. Only, declares your Sh‚stra, despair not.
For you are the same whatever you do, and you cannot change your
nature. Nature itself cannot destroy nature. Your nature is pure. It
may be hidden for millions of aeons, but at last it will conquer and
come out. Therefore the Advaita brings hope to every one and not
despair. Its teaching is not through fear; it teaches, not of devils
who are always on the watch to snatch you if you miss your footing — it
has nothing to do with devils — but says that you have taken your fate
in your own hands. Your own Karma has manufactured for you this body,
and nobody did it for you. The Omnipresent Lord has been hidden through
ignorance, and the responsibility is on yourself. You have not to think
that you were brought into the world without your choice and left in
this most horrible place, but to know that you have yourself
manufactured your body bit by bit just as you are doing it this very
moment. You yourself eat; nobody eats for you. You assimilate what you
eat; no one does it for you. You make blood, and muscles, and body out
of the food; nobody does it for you. So you have done all the time. One
link in a chain explains the infinite chain. If it is true for one
moment that you manufacture your body, it is true for every moment that
has been or will come. And all the responsibility of good and evil is
on you. This is the great hope. What I have done, that I can undo. And
at the same time our religion does not take away from mankind the mercy
of the Lord. That is always there. On the other hand, He stands beside
this tremendous current of good and evil. He the bondless, the
ever-merciful, is always ready to help us to the other shore, for His
mercy is great, and it always comes to the pure in heart.

Your spirituality, in a certain sense, will have to form the
basis of the new order of society. If I had more time,
I could show you how the West has yet more to learn from some of the
conclusions of the Advaita, for in these days of materialistic science
the ideal of the Personal God does not count for much. But yet, even if
a man has a very crude form of religion and wants temples and forms, he
can have as many as he likes; if he wants a Personal God to love, he
can find here the noblest ideas of a Personal God such as were never
attained anywhere else in the world. If a man wants to be a rationalist
and satisfy his reason, it is also here that he can find the most
rational ideas of the Impersonal.